CHAPTER XIII

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CRITICAL NOTES.--+1. Instruction,+ or "correction." The Hebrew is literally, "a wise son _is_ his father's correction," _i.e.,_ is the product of his father's correction; or "heareth" may be supplied to correspond to the verb in the second clause. +2. Shall eat,+ in the second clause is, supplied by the English translation. Many commentaries render this clause "the delight of the ungodly is violence." So Zöckler and Delitzsch. Mill translates the verse, "Out of the fair earnings of the mouth of a man a good man will get his foot; but the appetite of the faithless out of robbery." +4. Fat,+ _i.e.,_ abundantly satisfied. +5. Lying,+ rather "deceit." Stuart renders it "a false report." Zöckler translates the latter clause of this verse, "the ungodly acts basely and shamefully." The translations of Stuart and Delitzsch are nearly the same. Miller reads the whole verse, "A deceiving business hates the righteous man, but also shames and disgraces the wicked." +6. Sinner,+ literally "sin," hence Miller reads "wickedness subverts the sin-offering," and Zöckler "wickedness plungeth into sin." +7. Maketh,+ or "showeth." +8.+ The latter clause of this is very obscure, but _rebuke_ is generally translated "threatening," and is understood to mean that no threatening can gain anything from the poor as they have nothing to lose. Stuart understands it that "notwithstanding the obvious advantage of wealth, yet the poor man will not listen to those who rebuke him for sloth and wastefulness which have made him poor. The supposition on this ground is that the man is poor by his own fault." +9. Rejoiceth,+ "burns brightly." The words _light_ and _lamp_ are regarded by most modern commentators as synonymous. +10.+ This may read "Only by pride cometh contention," or "by pride cometh only (nothing but) contention." +11. Vanity,+ rather "fraud." +By labour,+ literally, "by the hand," or "handful after handful." +12.+ Latter clause, "a desire accomplished is a tree of life." +13. Shall be destroyed,+ rather "is bound," or "is in bonds to it." +Rewarded,+ "be at peace." +14. Law,+ rather "doctrine," "instruction." +15. Good understanding,+ rather "discretion." +Hard,+ "stony," "uncultivated." This is the generally received rendering, but the word often signifies "perpetual." Miller says "We find it in thirteen places, and in every one of them it means perpetual." "_Strong_ or _perpetual_ is thy dwelling-place" (Num. xxiv. 21). "Mighty rivers" are _perpetual,_ or perennial rivers (Psa. lxxiv. 17). "Mighty nation" (Jer. v. 15) corresponds with the next expression, "ancient nation," and is to be rendered "perpetual" (or permanent). Umbreit translates it "a standing bog" or "marsh." +16. Dealing with knowledge,+ _i.e.,_ acteth with foresight. +Layeth open,+ rather "spreadeth abroad." Delitzsch says, "There lies in the word something derisive; as the merchant unrolls and spreads out his wares in order to commend them, so the fool deals with his folly." +19.+ Literally "quickened desire," "a desire that has come to be." Zöckler and Miller say this cannot be designed to express "appeased desire," but Delitzsch renders it "satisfied desire," and Stuart agrees with him. The latter connects the second clause of the verse with the former, thus, "Yet it is an abomination for fools to depart from evil, therefore, they cannot be satisfied"; while Delitzsch understands it to mean, "Because satisfied desire is sweet to the fool and his desires are evil, therefore he will not depart from evil." +23.+ "Tillage," rather "fallow ground" or "a new field," land which requires hard labour.

_MAIN HOMILETICS OF VERSE_ 1.

THE WISE SON AND THE SCORNER.

+I. A condition implied.+ That the father who gives the instruction, or administers correction, is a _wise father._ There are many fathers who are incapable of instructing their children in the right way, because they do not walk in it themselves. The "father" of these proverbs is always pre-supposed to be one who is himself morally wise--one whose life is a practical exposition of the good instruction which he gives. The father who can only instruct with his _lip,_ but not with his _life,_ cannot expect to command respect and obedience. He is like a man who tries to save a vessel from sinking by bailing out the water in bucketfuls, while he leaves the great leak-hole unplugged. All that which is _done_ is more than neutralised by what is left _undone._ If a physician prescribes a certain medicine for a disease from which he is suffering himself, but for which he refuses to take the remedy, he will find that his patients will think, if they do not say, "Physician, heal thyself." And children will not be slow to see if a father's practice fails to endorse a father's precept.

+II. He who takes the advice of a morally wise father shows himself to be wise also.+ The greatest proof of wisdom is a willingness to learn from those who know more than we do. Other things being equal, a father must know more than a son, and the son who hears his instruction, and submits to his discipline, not only uses the means by which to become wise, but shows that he is already wise enough to use the right means to attain a desirable end. Christians are the sons of God, if they are wise sons they will hear the instructions of their Father. They show their wisdom in proportion as they submit cheerfully to His discipline as to that of the "Only wise God" (1 Tim. i. 17).

+III. He who will not listen to parental rebuke is in the last degree a sinner.+ We understand the last clause of this verse to refer likewise to a father and son. Parental instruction and correction are God's ordained and special methods of training a human soul. There are many reasons why a parent's rebuke should be regarded, if that of strangers is not listened to (see Homiletics on chap. iv. 1-4, p. 53). He who disregards _that_ must be considered in as hopeless a case as he who scuttles the lifeboat sent to save him. When the word of a good father or mother is not obeyed it is practically _scorned,_ and a scorner is the most hopeless of sinners.

_OUTLINES AND SUGGESTIVE COMMENTS._

The language of this verse is capable of two meanings: either that hearing instruction and not hearing reproof are the effect and the manifestation, respectively, of a wise or a scornful mind; this wise son showing himself to be so by "hearing his father's instructions," and the scorner showing himself to be so by "not hearing rebuke," or (reversing cause and effect), that wisdom and scorning are the results, respectively, of hearing or not hearing instruction and rebuke. In other words--_"The son that is instructed by his father turns out to be wise; he who receives no correction turns out a fool."_ In the first of the two senses the abomination is chiefly to _children_--in the second, to _parents._--_Wardlaw._

Piety is the fruit of training. If a man is a believer, it is a sign that he has had believing nurture; and if a scorner, it is a sign he has had _"no rebuke."_ This text reiterates the promise made to the training of a child. To treat it as in our English version is simply to evoke a truism, and might do very well, grammatically, if the verb were future, and not perfect. The idea embraces the solemn lesson, that Christians are not to be made without training.--_Miller._

Or heareth and jeereth; as Lot's sons-in-law, so Eli's sons, and afterwards Samuel's. Samuel succeeds Eli in his cross, as well as in his place, though not in his sin of indulgence. God will show that grace is by gift, and not by inheritance or education.--_Trapp._

There is in the conscience of the scorner a hidden discouragement, and privy despair, both of pardon of his sinfulness, and possibility to leave it: and that doth exasperate him against such as shall be dealing with it. Who is willing to have his wound laid open to his disgrace and torment, when he taketh it to be altogether incurable?--_Dod._

_MAIN HOMILETICS OF VERSES_ 2 _and_ 3.

KEEPING THE MOUTH.

+The human tongue needs keeping, or guarding.+ 1. _Because there is a tendency in men to speak as soon as they think._ First thoughts are not always the fittest thoughts to be made public. It is always advisable to view them and review them in the light of our judgment before we give them utterance. Hence our tongue ought to be always "well in hand." 2. _Because when loosed it is a great power for evil as well as for good._ It may bring much good to a man's life. "A man shall eat good by the fruit of his mouth," when his mouth brings forth good fruit--when "out of the good treasure of his heart he bringeth forth that which is good." A tongue wisely used gives a man the respect and confidence of his fellow-men, yields him the satisfaction of having been a blessing to them (See Comments on chap. xii. 6 and 14). But a tongue which is uncontrolled is mischievous to others and to the man himself. "He that openeth wide his lips shall have destruction." As we saw in chapter x . 19, there is often a sin in _much speaking._ Such a tongue as that described in chapter ii . 12, or that in